Irenaeus was a Priest in Lyon, France
Irenaeus
It is widely accepted that Hick is writing a theodicy within the Irenean tradition.[1] To Hick, Irenaeus believed God’s creation of humanity was the initial stage in a process that would lead to persons ultimately possessing the likeness of God.[2] Hick quotes Irenaeus in Against Heresies where humanity, in its original state is called immature.[3] Irenaeus (c 175-185)(2005) in Against Heresies deduces that God could have made humanity originally perfect, but the newness and immaturity of his actual creation made it impossible to grant.[4]
In Proof of Apostolic Preaching (c185)(2005), Irenaeus notes that human beings were as children in the beginning and were easily led astray by the deceiver.[5] A child as such is immature and needs to grow towards perfection.[6] Hick agrees with these concepts and suggests that the approach of Irenaeus is a rejection of the Augustinian idea of a fall in which human beings are viewed as morally perfect beings who rebelled against God.[7] Instead, humanity in a child-like way wandered away from the rule of their creator in a rather innocent fashion.[8] According to Hick, for Irenaeus the breaking away of God’s children from their creator was not so much a crime, but a youthful error,[9] and Hick views this process as a divinely appointed situation for human beings to develop towards the ultimate likeness of God.[10]
It seems clear that Hick and Irenaeus are in agreement that original humanity was spiritually and morally immature.[11] There does, however, appear in Ireneaus’ writings the idea of a loss of moral right standing with God due to an initial disobedience. Irenaeus (c.175-185)(1998) writes, that the disobedience of one man caused many to become sinners and forfeit life, so it was needed for one man to justify and provide salvation to all.[12] This seems to support the possibility Irenaeus believed in original sin that occurred as human beings disobeyed God for the first time.[13] Original sin historically views persons as being born alienated from God,[14] assuming that the sin nature of the literal and historical Adam and Eve has spread to all descendents.[15] Calvin reasonably claims solidarity with Augustine’s view,[16] and indicates that the consequences of original sin means persons do not have the power to resist, as the will is in bondage until set free.[17] Augustine writes there is a ‘chain of original sin’ by which persons die in Adam.[18] He adds that in this condition, persons were born into misery.[19] Erickson suggests that due to Adam’s sin, all human beings received a corrupted nature,[20] and this is viewed as the imputation of original sin to persons.[21] All persons are not personally responsible for Adam’s sin, but all have inherited a corrupt nature.[22]
The doctrine of original sin is related to the fall concept and is viewed by many traditionalists as being a result of the fall.[23] The fall has already been discussed within Chapters Two and Three and therefore an extended discussion of the subject would be redundant. Gebara has a non-traditional perspective and cautiously suggests that original sin could be the somber experience of the transcendence and immanence of evil permeating through existence.[24] With this view evil could be the sin that engulfs all of God’s creation.[25] F.R. Tennant (1906) rejects a traditional doctrine of original sin[26] as he writes that the doctrine is self-condemned as the idea involves original guilt.[27] He reasons that guilt is only applicable to someone who has willingly committed an act,[28] and I would agree. I do not think that all human beings are guilty of the sin of Adam and Eve, or if one prefers, the first persons that disobeyed God.[29] I accept the doctrine of original sin in that the corrupted nature of humanity will inevitably lead to the human choice to commit wrong actions.[30] Tennant’s concept is to reject hypothetical prior causes of ‘sin’[31] and instead views human evil as the normal process of development that takes place in the human race.[32] Moral law would need to be established as humanity gradually develops over centuries.[33]
If Adam and Eve (my view), or the first human beings, disobeyed God and humanity became sinful in Irenaeus’ theology,[34] this means previously persons were not sinful and had been acceptable in the presence of God.[35] In Proof of Apostolic Preaching as previously noted, humanity is described in terms of children that were led astray by the deceiver.[36] They were influenced and transformed from a position of being right with God morally, to a position of being at a wrong place morally with God.[37] This indicates that Irenaeus believed human beings lost their original glorious place of stature and fellowship with God, although not a fall from a perfect, mature righteousness, but rather a departure from living in obedience to God.[38] For Irenaeus, through human disobedience, Adam and Eve were no longer acceptable to live in God’s Eden and were cast out.[39] If Irenaeus did not agree with the Augustinian position concerning the original perfect sinless nature of humanity,[40] he at least seemingly would agree that human beings had lost their moral position and right standing with their maker.[41] Harvard Professor, Everett Ferguson (1996) in his article ‘Irenaeus’ claims Irenaeus believed that what was lost in the disobedience because of the first Adam, was restored through the second Adam, Jesus Christ.[42] This again appears to make it possible that although Irenaeus and Hick have a similar view on the original immaturity of humanity,[43] that to Irenaeus the first human beings lost a right standing with God because of disobedience,[44] forfeiting a life of abundance with God.[45] Clearly it is plausible that Irenaeus would view this as some type of fall or departure from grace.[46] This does not mean that Irenaeus held to an Augustinian view of the fall,[47] but it appears Irenaeus understood human beings as being morally inferior to what they were previous to their initial sin against God.[48]
[1] Badham (2003: 27).
[2] Hick (1970: 218). Irenaeus (c 175-185)(2005: Book IV: Chapter 39: 2).
[3] Irenaeus (c 175-185)(2005: Book IV: Chapter 39: 2).
[4] Irenaeus (c 175-185)(2005: Book IV: Chapter 39: 2).
[5] Irenaeus (c 185)(2005: 14).
[6] Irenaeus (c 185)(2005: 14).
[7] Hick in Davis (2001: 40).
[8] Hick (1970: 220-221).
[9] Hick (1970: 220-221).
[10] Hick in Davis (2001: 41).
[11] Irenaeus (c 175-185)(2005: Book IV: Chapter 39: 2). Hick (1970: 218).
[12] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).
[13] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).
[14] Grenz, Guretzki, and Nordling (1999: 87).
[15] Grenz, Guretzki, and Nordling (1999: 87).
[16] Calvin (1543)(1996: 105).
[17] Calvin (1543)(1996: 105).
[18] Augustine (398-399)(1992: 82).
[19] Augustine (398-399)(1992: 197).
[20] Erickson (1994: 638).
[21] Erickson (1994: 638).
[22] Erickson (1994: 638).
[23] Erickson (1994: 915). Thiessen (1956: 253).
[24] Gebara (2002: 58-59).
[25] Gebara (2002: 58-59).
[26] Tennant (1906: 20).
[27] Tennant (1906: 20).
[28] Tennant (1906: 20).
[29] Tennant (1906: 20).
[30] Augustine (398-399)(1992: 82). Erickson (1994: 638).
[31] Tennant (1906: 20).
[32] Tennant (1906: 81).
[33] Tennant (1906: 81).
[34] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).
[35] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).
[36] Irenaeus (c.185-2005: 14).
[37] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).
[38] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).
[39] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).
[40] Hick’s conjecture.
[41] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).
[42] Ferguson (1996: 569).
[43] Irenaeus (c 175-185)(2005: Book IV: Chapter 39: 2). Hick (1970: 218).
[44] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).
[45] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).
[46] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).
[47] It may be closer to an Augustinian view than John Hick would be willing to admit.
[48] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).
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ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
FERGUSON, EVERETT (1996) ‘Irenaeus’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
GEBARA, IVONE (2002) Out of the Depths, Translated by Ann Patrick Ware, Minneapolis, Fortress Press.
GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
HICK, JOHN (1970) Evil and The God of Love, London, The Fontana Library.
HICK, JOHN (1978) ‘Present and Future Life’, Harvard Theological Review, Volume 71, Number 1-2, January-April, Harvard University.
HICK, JOHN (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press.
HICK, JOHN (1993) ‘Afterword’ in GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University Press.
HICK, JOHN (1993) The Metaphor of God Incarnate, Louisville, Kentucky, John Know Press.
HICK, JOHN (1994) Death and Eternal Life, Louisville, Kentucky, John Knox Press.
HICK, JOHN (1999) ‘Life after Death’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press.
IRENAEUS. (c 175-185)(1998) ‘Against Heresies’, in The Catholic Encyclopedia, Denver, The Catholic Encyclopedia.
IRENAEUS. (c 175-185)(2005) Against Heresies, in The Catholic Encyclopedia, Denver, The Catholic Encyclopedia.
IRENAEUS (c 185)(2005) Proof of Apostolic Preaching, Translated by J. Armitage Robinson, London, The Macmillan CO.
TENNANT, F.R. (1906) The Origin and Propagation of Sin, Cambridge, Cambridge University Press.
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